Newar Buddhist society is based
on the profound principles of Sravaka, Mahayana and Vajrayana
entrenched in the conception of tolerance, compassion and moral behaviours.

Nepal constitutes of
multi-religious, multi-lingual and multi-ethnic culture. It has integrated
practices of spiritualism and materialism in order to enhance one's lifestyle
by means of various educational methods.

When we observe the tradition
of Newar Buddhist culture, we cannot but accept the importance of the
Swayambhu Puran˙a text. Because it is believed to be the history of the
formation of Newar Buddhist culture in Kathmandu Valley.

According to this text, this
Valley was once a great lake called Naga daha. A lot of religious
practitioners and great masters visited this pleasant and sacred lake. Buddha
Vipashvi with his disciples from the Kingdom of Bandhumati visited here and
offered the seed of the lotus flower at the centre of the lake from Jamaco
hill. After six months, a thousand petal lotus appeared with a dazzling light
on it. This light began to spread around the Kathmandu Valley and beyond thus
making the Valley far more enchanting land than ever before.

Later on, Buddha Sikhi, Buddha
Bisvabhu and other Buddhas of the past with their entourage of disciples paid
visit to Swayambhu, the self-existing successively.

After that, great Guru Manju
Deva, an emanation of Great Bodhisattva Manjusri paid visit to Lord Swayambhu and he cut the gorge near Covar hill to drain the lake and
made it a habitable land for settlement. With the help of surrounding villagers,
he created Nepal Mandala by establishing a city called
Manjupattana. He appointed Dharmakara as the first king of Nepal
Mandala.

Under the leadership of king Dharmakara,many artistic monuments and Viharas were
constructed. In the course of time, Buddha Krakucchanda with his entourage of
disciples came to the Kathmandu Valley from the city of Kshemavati. He
went to the northern hill of Kathmandu called Siddhi Fulacco mountain
and ordained his disciples with many instructions on Yoga, Paramita and
other related doctrines. The name 'Vagadvara' became famous as it is the
outcome of the power of Buddha Krakucchanda's speech.

Next, there is the vivid
description of the visit of past Buddha like Kanakamuni, Kasyapa and
Shakyamuni in the Valley.

During Kashyapa Buddha's visit
to Kathmandu, king Pracanda Deva of Gaur country after paying a visit
to Swayambhu, had become a master of Tantric doctrines. He was
initiated into the secrets of Vajrayana Buddhism by Bhikshu
Gunakara. Later king Pracanda Deva was renamed as Shantikara Acaryaaccording to Vajrayana doctrines. With a view to eliminate various
obstructions, disasters and inauspicious elements he founded five monuments
called Agnipur, Patalapur,Basupur, Nagapur and Shantipur
as the retreat centre where many enlightened beings meditated. He built
Swayambhu Jyoti Rupa in the form of a great Caitya.

The Bodhisattva practices are
given a high respect and status in Nepal. The word Bodhisattva is
referred as a realized being and the works done out of compassion for the
benefit of all sentient beings is called Bodhisattva practice. There are
innumerable stories and legends of Bodhisattva practices described in Pali and
Sanskrit literature. Among the chief Bodhisattvas, the eight stand prominent.
They are Bodhisattva Manjushri, Vajrapani, Maitreya, Gaganaganja,
Samantabhadra, Akashagarbha, Sarva Nivarana and Kshitigarbha. All the
devotional practices concerning these Bodhisattvas have been the main stream of
our Buddhist culture. This includes the devotional practices concerning the life
span, eradication of diseases, elimination of untimely death, acquisition of an
offspring and other worldly goals too.

In this process the practices
of observing Upos˙adhavrata, sevenfold worship and other rituals in the
sacred sites such as Swayambhu, Janabahal, Patan, Covar, Nala, Namo Buddha
and other places are the very basis of Newar Buddhist culture. Apart from these
practices, there are many life cycle rituals which are being performed by Newar
Buddhists.

Rituals for male child

For male child a ritual called
Bratabandha around the age of 5 or 6 years is performed. In case of
Shakyas and Bajracharyas, Cudakarma ceremony is performed. He becomes
a Buddhist monk for the duration of four days, begs alms door to door and
finally disrobes again to become a lay devotee practicing Vajrayana and
Mahayana disciplines. After taking master initiation he became a
Vajracharya, a master of Tantric doctrines.

Rituals for female child

Around five or six years of
age, a ritual called Ihi is to be performed in front of a Caitya
for every female child. When they grow up and commence their
menstruation, a ritual called 'Barah' is performed. This is also called
the method of conception (skt. garbhadhana). The female child in this
ritual is kept in a dark room for about 12 days and she is generally taught
about domestic sciences during the period. They play various forms of games for
entertainment. After the completion of the 12 days retreat, a ritual fasting
concerning Surya Mandala is performed.

When a female child grows up to
be a young lady it is but natural to have a marriage relation to lead a conjugal
life. Newar Buddhists perform marriage ceremony with great pomp and splendor
and consider it the most important life cycle ritual.

When parents are aged 77 years,
a ritual called Bhimaratharohana is performed for the long life and
the elimination of worldly disturbances.

Numerous festivals, charity
acts, worship ceremony, dances etc. are performed among Newar population as a
form of entertainment as well as a means of accumulation of merit and wisdom.

Death rituals

When a person dies, numerous
rituals are involved in getting the corpse out of the house to cremate it. The
corpse is covered with a special red coloured cloth and put in a wooden frame(Kota).
A death procession is followed by Guru Vajracharya and other relatives reciting
Durgatiparishodhana Dharani. When they reach the cemetery, sons of the
family usually offer water to the deceased and cremate the corpse by offering
fire ball. Following the cremation, there are various rituals to be performed
after four, seven, eight, thirteen, forty five days, six months, annually and
biannually.

In order that the deceased one
may not be reborn in one of the lower realms, these meritorious practices are
being performed by Newar population till today.

Buddhist literature

The Buddhist literatures are extant today in numerous languages such as Pali, Prakrt, Sanskrit, Tibetan,
Chinese, Simhala, Burmese, Thai, Newar and others. After the Parinirvana
of the Buddha, the Sangha was divided into various sects. With a view to
collect the words of the Buddha in an authentic way, many Arahanta Bhikshus
hold a council for the first time to confirm the Buddha's teachings in
Magadhi
language. This was later called Pali language. So they collected the
words of the Buddha in the form of Tripitaka. These scriptures became
famous in Theravada Buddhist tradition.

Later on, the Buddha's words
were collected in Prakrt dialect by the people of hilly regions. It was called
Buddhist Sanskrit. Most of the Mahayana scriptures can be found
in this language. Among them 'Nine Scriptures' stand prominent and authentic
Buddhist scriptures which give us the teachings on Bodhisattva practice. They
are as follows:

1. Arya Asta Sahashrika Prajna
Paramita

2. Arya Saddharma
Pundarika Sutra

3. Arya Suvarna Prabhasa
Sutra

4. Arya
Samadhi Raja Sutra

5. Arya Gandavyuha
Sutra

6. Arya Lankavatara
Sutra

7. Arya Dasha Bhumisvara
Sutra

8. Arya Lalitavistara
Sutra

9. Arya Tathagata
Guhya Sutra

Apart from these nine Sutras,
there are numerous literatures concerning Avadana, philosophy, Tantra
and Dharan˙ił. Within Avadana literature,the following
Avadanas are popular :

1. Avadana Sataka

2. Divyavadana

3. Bhadra Kalpavadana

4. Mahavastu Avadana

5. Vicitra Karnika Avadana

6. Avadana Kalpalata
and others

In these literatures, we can
find the legends concerning the Buddha's previous lives which throw light on the
working of laws of karma and behavior. It contains the common
instruction applicable to both Hinayana and Mahayana.

It is to be noted that Lord
Buddha delivered his teachings on Mantrayana at Dhanyakataka
mountain. Among Tantric Buddhist literatures, texts like Guhyasamaja, Manjushrimulakalpa,
Gyanodaya, Samvarodaya, Karavira, Yogamvara, Vajravarahi, Durgati Parishodhana
Tantra have paramount importance in Newar Buddhist literature.

According to these
Tantric
texts, the various celebrations such as Cakrapuja, Ahoratra, Diks∏a Vidhana
etc are being performed from time to time. They, sometimes, held
Chatrisamvara(36 Samvara Puja), Kirana Dekha as
the improtant Tantric practices.

Furthermore, they draw the
various deities of the Mandala with sand powder, colour powder, dance
with Caryagita together with various musical instruments. They perform
samadhi and Yoga and various stages of development and
completion of the practices of various tutelary deities.

As an evidence, many
outstanding Buddhist masters such as Bandhudatta, Kuladatta, Sashvatavajra,
Humkaravajra, Sunya Samadhivajra, Amoghavajra, Lilavajra, Vakvajra, Suratavajra
and Manjuvajra had appeared in this Kathmandu Valley as master practitioners
who composed the commentarial texts, the hymns and Caryagitas.

According to Hevajra Tantra,
a neophyte should be trained in the philosophy of Vaibhasika, Sautrantika,
Yogacara and Madhyamika doctrines before taking the Tantric
empowerments.

Among the masters of the
philosophies, the masters of Vaibhasika doctrine were Sanghabhadra
and Vasubandhu. After composing the texts like Abhidharmakosha and its
explanation, Acarya Vasubandhu composed Saddharmapun˙d˙ariłka T˙ika, Vijnaptimatratasiddhi and many others.

Madhyamika Acarya Nagarjuna composed several texts among which the following works stand as
prominent; Madhyamika Karika, Vigraha Vyavartani, Suhrdalekha,
Catustava, Sunyata Saptati, Yukti Sastika and others. These texts are
said to be the authentic doctrines which substantiate the theory of middle
path. In the similar manner, many outstanding Buddhist Masters such as
Dingnaga, Dharmakirti, Aryadeva, Santideva have enriched the Buddhist
Sanskrit literature with their excellent compositions.

The Vajrayana
tradition was further enhanced and strengthened by the eighty four Maha Siddhas who contributed numerous Caryagita,
Sadhanas, rituals
and other related works in the Licchavi period (400-880 A. D.). It is to
be noted that the tradition of copying the manuscripts was very popular in
various Baha and Bahi of Kathmandu Valley. This fact is
supported by various colophons found in the end of the manuscripts.
Unfortunately, this tradition has dwindled much in modern days.

In this process, our ancestors
enriched the Buddhist literature by translating them into their own mother
tongue. Many manuscripts are extant in celebrated libraries viz Asa saphu kuthi,
Abhilekhalaya and many others.

After the introduction of
printing press in the Kathmandu Valley, many people published important Buddhist
texts in printed form, thus enriching the Buddhist literature. Among them late
Pandit Nisthananda Bajracharya, Pandit Nadimananda Bajracharya, Mahaprajna
published with great efforts the important Buddhist texts like Lalitavistara and others. Similarly the contribution of Pandit Ratna Bahadur, Pandit
Dharmaditya and Jogmuni are also noteworthy. Furthermore, Late Pandit Asha
Kaji Bajracharya contributed much to the Buddhist literture by publishing
numerous translation and original works in Newari language. In this process, the
contribution of Pandit Divya Vajra is also noteworthy.

Caryagita

In Vajrayana Buddhist
tradition, the Carya songs and dances are performed during highly advanced Tantric practices and ceremonies in which the practitioner
communicates with their tutelary deities like Samvara , Vajra Yogini
during ecstatic meditation.

Performing Carya dance
in itself is a form of meditation in action, which involves the different hand
movements, gestures and movements of feet according to the special Tala and
Raga of Caryagita.

Of course, the Caryagita
is the manifestation of the realization of unity of emptiness and skilful
means. It is the instruction of the Guru which is to be practiced by his
disciples through Carya dance.

According to the
Tantric
Buddhist texts, the worship of Yoginis should be performed through
dance, music and songs. That's the reason why Caryagita and dances are
included in various Tantric Buddhist rituals.

The origin of Carya
songs can be traced in the tantric Buddhists texts such Catupitha Tantra
where one can find the Carya songs entitled "Tribhuvana Jvalita"
and "Hum Hum Deha". Similarly in Hevajra Tantra, a Caryagita
called "Kolai" is mentioned.

Some Caryagita are
the songs of realization spontaneously produced out of their experience of bliss
and emptiness. In some Caryagitas, we can find the description of
qualities of various tutelary deities made out of devotion. These Caryagitas
are also called Vajragita which is to be sung as spiritual songs
involving different musical rhythms called Tala and Raga. In my
collection of Caryagita as many as 32 forms of Raga and ten
forms of Tala are found.

Carya Dance

In Vajrayana Buddhist
tradition, there are many forms of Carya dances which are unlike secular
dances of modern times, cannot be displayed or performed in the public
platforms. These Carya dances are to be performed on various occasions
during Gan˙acakra celebration, Chatrisamvara Puja, initiation
ceremony, Ahoratra Puja, Cakra Puja and others at secret shrines
with artistic hand gestures full of spiritual emotions. It involves various
musical instruments called Kota, Payta, Cymbol, Vabhu etc. Thus
this sort of dance is based on canonical texts, and is a form of meditation in
itself. The date of origin of these dances can be traced back to the time of
formation of Buddhist Tantras itself. As a proof of this, we can cite
these statements in Samvarodaya Tantra :

Nrtya Gita Samayuktam Vajrayogini Pujayet /

Also in Hevajra Tantra,

Vajradharmaistatha Buddhai Yoginibhisca
Matrbhih /

Abhyam Gita Natyabhyam Giyate
Nrtyateparam /

In modern time, apart from
Carya dance, there are other two forms of dances in vogue. Firstly, there
are dances which are heavily emphasized on divine form of deities such as the
dance of As˙t˙amatrika and other dances whice involve the expression
of social structure are performed at public platfrorms as a form of
entertainment. During Malla period (14th - 18th century), these dances seemed to
have developed to a marked degree the then Malla kings used to patronize
these dances. In S┤aha dynasty too, late King Rajendra Vir Vikram composed a
drama 'Mahasattva Pakhyana' and was staged on different public
platforms. These days the importance of these dances are not felt keenly as an
object of cultural society but viewed only as an object of tourism market. This
indeed is a sad thing.

Vrata

As a form of Buddhist spiritual
practices, the Vratas are performed in honor of Buddhas and
Bodhisattvas, with special rules and regulations on food habits.

In general, the aim of the
Vrata / Uposadha is to take precepts to abstain from ten non-virtuous
actions of body, speech and mind. To perform ten virtuous actions is the main
object of the Vrata.

In Kathmandu Valley, there are
many power places where these Vratas are performed. They are as follows:

1. Swayambhu

2. Bungamati

3. Twelve Tirthas

4. Eight Vitaragas
and others.

Among many Vratas the
Astami Vrata, Gatila Vrata, Dharmadhatu Vrata, Aryatara Vrata,
Caturdasi Vrata are most popular. From time to time, the Manjushri Vrata, Pancaraksha Vrata,
Surya Vrata, Astamatrika Vrata are also
performed.

Festivals

Kathmandu Valley is said to be
the land of festivals. People in the Valley are enjoying these festivals from
generations to generations. There are innumerable festivals to cite. Only
important festivals are listed below.

1. New Moon day of
Vaisakha

2. Khai Sanlhu

3. Baisakha Purnima

4. Sithinakha

5. Nakwa Dishi

6. Gathamuga

7. Gunla Dharma

8. Panca Dana
Gunapunhi

9. Jugacare

10. Catha

11. Yenya Punhi

12. Gatila

13.
Kati Punhi

14. Laxmi Puja

15. Mha Puja

16. Kija Puja

17. Mukhastami

18. Sakimila Punhi

19. Yahmari Punhi

20. Sri Pancami

21. Holi Punhi

22. Lhuti Punhi

Conslusion:

Newar people are living their
life observing various festivals, worshipping even the animals like dogs, cows,
frogs and crows, giving values to their lives. As conservationists of
environment, they highly regard the natural environment consisting of wells,
lakes and water sprouts of the village and cities.

If we think seriously about the
Buddhist values behind these practices, we can find the notion of love,
compassion, appreciation to meritorious works, and equanimity. These concepts
are the important aspects of the Buddhist doctrines which bring us peace,
prosperity and civilization to this world.

At present, our traditional
culture is going to be superseded by modern habit patterns. If we couldn't
maintain our culture, it would be difficult to identify ourselves as Newars. It
does not mean that we should maintain as it was before. It is our sole
responsibility to preserve our heritage and culture for the very existence of
identity as Newars along with the changing circumstances.